appointment of a mediator less than divine, the Deity is declared by them to have assumed the human shape, and to have subjected himself to the feelings and inclinations natural to the human species; which is not only inconsistent with the immutable nature of God, but highly derogatory to the honour and glory which we are taught to ascribe to

him. //

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Other arguments of the same nature are frequently advanced, but they are altogether much fewer in number, and far less convincing, than those which are commonly brought forward by Hindoos to support their Polytheism. Since, then, in evincing the truth and excellence of the Precepts of Jesus, there is no need of the aid of metaphysical arguments, and since, as a last resource, they do not depend for their support on the ground of mystery, the Compiler has, in the discharge of his duty towards his countrymen, properly introduced them as a Guide to Peace and Happiness.

APPENDIX.

No. I.

On the Quotations from the Old Testament contained in the New.

It cannot have escaped the notice of attentive readers of the Scriptures, that the bare quotations in the New Testament from the Old, when unaccompanied with their respective contexts, are liable to be misunderstood. Those who are not well versed in the sacred writings, finding in those references such phrases as apparently corroborate their already acquired opinions, not only lay stress upon them, in support of the sentiments generally adopted, but even lead others very often, though unintentionally, into great errors.

Thus Matthew ii. 15: "Out of Egypt have I called my Son." The Evangelist refers to chapter xi. ver. 1, of Hosea; which, though really applied to Israel, represented there as the Son of God, is used by the apostle in reference to the Saviour, in consideration of a near resemblance between their circumstances in this instance: both Israel and Jesus were carried into Egypt, and recalled from thence, and both were denominated in the Scriptures the "Son of God." The passage of Hosea thus runs, from chapter xi. vers. 1st to the 3d: "When Israel was a child, then I loved him, and called my Son out of Egypt.

As they called them, so they went from them: they sacrificed unto Baalim, and burnt incense to graven images. I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them." In which Israel, who is represented as a child of God, is declared to have sacrificed to Baalim, and to have burnt incense to graven images-circumstances which cannot justly be ascribed to the Saviour.

With a view, therefore, to remove the possibility of such errors, and to convince my readers that all the references in the New Testament, with their contexts, manifest the unity of God and natural inferiority of the Messiah to the Father of the universe, I have endeavoured to arrange them methodically, beginning with such quotations as were made by Jesus himself, agreeably to the proposal of the Reverend Editor.

Quotations by Jesus himself, exactly agreeing with
the Hebrew.

Matthew iv. 4: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God:" the same in Luke iv. 4, compared with Deut. viii. 3: "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know, that man shall not live by bread alone, but by every word that proceedeth out of the mouth of the Lord doth man live."

Matthew iv. 7: "Thou shalt not tempt the Lord thy God"-compared with Deut. vi. 16, 17: "Ye shall not tempt the Lord your God, as ye tempted him in Massah. Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee."

Matthew ix. 13: "But go ye and learn what that meaneth, I will have mercy, and not sacrifice"-com

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pared with Hosea vi. 5, 6: "Therefore have I hewed them by the prophets; I have slain them by the words of my mouth; and thy judgments are as the light that goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings."

Matthew xix. 19, xxii. 39: "Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself"-compared with Exodus xx. 12: "Honour thy father and mother, that thy days may be long upon the land which the Lord thy God giveth thee"-and Levit. xix. 18: "Thou shalt not avenge nor bear any grudge against the children of thy people; but thou shalt love thy neighbour as thyself: I am the Lord."

Matthew xxi. 42: "The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes;" the same in Mark xii. 10, Luke xx. 17, compared with Ps. cxviii, 22, 23: "I (says David) will praise thee; for thou hast heard me, and art become my salvation. The stone which the builders refused is become the headstone of the corner. This is the Lord's doing; it is marvellous in our eyes." To decide whether this passage is principally applied to David, and in the way of accommodation to Jesus, or originally to Jesus himself, is entirely left to the discretion of my readers; but it is evident, in either case, that it is God that has raised the stone so rejected.

Matthew xxii. 44: "The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool;" the same in Mark xii. 36, Luke xx. 42, compared with Psalm cx. 1, 2: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." This passage is simply applied to the Mes ́siah, manifesting that the victory gained by him over his enemies was entirely owing to the influence of God.

John x. 35: "Ye are gods"-compared with Psalm lxxxii. 1, 6, 7: "God standeth in the congregation of the mighty; he judgeth among the gods. I have said, Ye are gods, and all of you are children of the Most High: but ye shall die like men, and fall like one of the princes;" wherein Jesus shews from this quotation, that the term God is figuratively applicable in the Scriptures to creatures of a superior nature.

Quotations made by Jesus himself, nearly agreeing
with the Hebrew.

Matthew iv. 10: "Thou shalt worship the Lord thy God, and him only shalt thou serve"-compared with Deut. vi. 13: "Thou shalt fear the Lord thy God, and serve him, and shalt swear by him."

Matthew xiii. 14: " By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive"-compared with Isaiah vi. 9, and its context, "I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, (Isaiah,) Here am I, send me. And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not." This censure has original reference to the conduct of the people to whom Isaiah was sent, but it is applied by Jesus in an accommodated sense to that of the Jews of his time.

Matthew xix. 5: "For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh"-compared with Genesis ii. 23: "And Adam said, This is now bone of my bone, and flesh of my flesh: she shall be called woman; because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh."

Matthew xix. 18, 19: "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal,